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Jaina Iconography
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Cakra symbol to his head. Images of Geinukha are found in two types, one detached and larger in size and another miniature in form as attendant to Adinatha in his representation. The latter type is more abundant as image of Adinatha can be met with in numerous Jaina places of India. In both the types, the figues do not, as a rule, strictly follow the canons of iconography as laid down by the scriptures. The figure of Gomukha, for instance, from Gandaval in Gwalior state shows a staff, axc etc. in his hands. This ascription of the attributes is due to the artist's partial obedience to divergent texts.
Now, how to explain the symbolism and name of this particular Yakṣa? His bull face, bull as animal, Dharma Cakra mark on his hand all speak of his intimate association with Rṣablanitha or Vṛṣabhanatha, whose bull and Dharma Cakra (wheel of the law or faith) are the prominent effigies. Further, we find, in one text, tha: he has been identified with Dharma or God of Gods (Mahadeva), he being the originator of the Jaina religion. Thus, he is also identified with a bull, the symbol of religion.1
Mahāyak, a
The Digambara, as well as the Svetambara texts coincidently describe him as riding an elephant and having four faces and eight hands armed with weapons. Only with regard to these weapons the texts vary. The Svetambara books enumerate them as (for right hands) Varada, club rosary, noose, (for left hands) citrus, Abhaya, goad and Sakti. The Digambara texts read for these a disc, trident, lotus, goad (for left arms), a sword, staff, axe and Vara-Mudra (for right arms). Another point of difference between the texts of the two sects is that the Svetämbaras
Âï acate: eTgleadisea 9121 à âîâ aa gtalaisen i त्रिधा बद्धो वृषभो रोरवीति महादेवो मर्त्यं श्रा विवेश । स्वाहा ।। Pratisthāsara-samgraha, p. 13. MSS. J.S. Bhavan, Arrah. ततश्च तीर्थे तत्रैवोत्पन्नो यक्षश्चतुर्मुखः ।
श्यामवर्णो गजरथ महायक्षाभिधानतः ॥
Cf. the description of the Yakşa in Pravacana-:āroddkāra and also in the cava-dinakara.
